Chapter X: Section I (1)

[228]Here commences the history of the tenets and ceremonies observed by the _Sipásíán_ and _Pársíán_.

Among the _Parsíán_, called also the _Iraníán_, is a sect styled the _Yazadíán_ or _Yazdáníán_, _Abádíán_, _Sipásíán_, _Hushián_, _Anushkán_, _Azarhóshangíán_, and _Azaríán_. They believe it impossible for man, by the force of intellect, or the energy of spirit, to comprehend the exalted essence of the Almighty and Holy Lord. Entity, unity, identity, or all his divine attributes of knowledge and life, constitute the fountain of his holy essence. He is, in the most comprehensive sense, the paramount, omnipotent Lord over all things, whether considered collectively, or in the changes incident to their component parts. All his works and operations are in conformity to his exalted will: if he wills, he acts; if he wills not, he acts not; but works worthy of adoration are as inseparable from his honored essence, as his other glorious attributes of perfection.――Urfí of Shíráz thus expresses himself:

“Thy essence is able to call into being all that is impossible,
Except to create one like thyself.”

The first creation of his existence-bestowing bounty was the precious jewel of the intellectual principle, called _Azad Bahman_; the solar ray which constitutes the excellence of his august existence is from the essence of the light of lights. From the effulgence of _Bahman_, or the “First Intelligence,” proceeded another, along with the spirit and body of the Pure Ether or Crystalline Sphere. In like manner from this second _Serúsh_[229] or “angel” there emanated three similar rays; so that every star in the universe, whether in motion or at rest, that is, every planet and fixed star, and also every one of the heavens, has its peculiar intellect and spirit.

They also believe that the heavens exceed the compass of numbers, and that the spheres are as many in number as the stars: also that every star has its own firmament, but that the movements of their spheres are in accordance with those of the zodiacal firmament.

In like manner, each of the four elements has its separate guardian, from the _Nuristan_ (region of light), or the world of Intellects: which angel is styled _Parvardigar_ or _Parvardigar-i-Gunah_; _Dara_ or _Dara-i-Gunah_; and in Arabic, “_Rab-un-naw”_ or “Lord of the species;” in the same manner, all their relations, or every species, has its peculiar regent from the _Nuristan_ or ‘region of light.’――They regard the subsisting spirit of man, or the reasonable human soul, as eternal and infinite. Sáid says thus:

“No sign of man or world appeared on the tablet of existence
When the soul breathed forth pursuant to thy will in the school of
love.”

It is related in some of the esteemed records of this sect, that by _eternal souls_ are meant, the spirits of the spheres: and that human souls are a creation, but eternal: also, that some human temperaments are so constituted, that souls from the upper world are conferred on them: whilst others are adapted for having attached to them souls abstracted from matter; that such appropriation is regulated by influence of the spheres, and is concealed from the sight of the most profound thinkers. They also say, when this immortal spirit attains to eminence in praise-worthy knowledge and belief, that is, pure faith and good works, that on leaving this lower body, it succeeds in uniting itself to the sublime uncompounded spirits: but should it not attain to this high, emancipation-bestowing degree, it is united to that sphere, in relation to which its acts were upright. If the habitual language were praise-worthy and the works performed meritorious, but it should not have attained to the rank of union with a sphere, it being then divested of corporeal elements, remains in the lower world with the similitude of a bodily form, and in consequence of its praise-worthy qualities, it enjoys in appearance the view of the nymphs, palaces, and bright rose-bowers of paradise, and becomes a _Zamíní-Serush_, or ‘Terrestrial Angel.’ But if its words have been reprehensible,[230] and also accompanied with evil deeds, on deserting this material body, it obtains not another similarly constituted and is unable to reach the _Shídastan_ or ‘the region of Light.’ Being thus separated from the primitive source, it remains in the abode of Elements, in the Hell of concupiscence and passion and the flames of remorse: ultimately it becomes the prey of malady, but does not obtain a higher mansion: the soul of such a description finally becomes an _Ahriman_, or ‘Evil Demon.’ If in a spirit destitute of praiseworthy conversation, the good actions preponderate,[231] but in consequence of the attachment of the heart to matter, or through ignorance, such a spirit attains not to the dignity of liberation, it removes from one body to another, until by the efficacy of good words and deeds, it is finally emancipated from body and gains a high rank. Sarábí thus says:

“The truly free, as soon as possible, disengages himself from body:
If he cannot extricate himself from skin, let him resign his
doublet.”

But if the spirit be prone to error, it descends successively from the human frame to the animal body: such are the doctrines of their distinguished men. Some however of this sect, in whose language all is metaphorical and figurative, assert, that sometimes the spirit, through excessive wickedness, becomes by insensible degrees connected with plants and vegetables; and frequently, by progressive gradations, becomes joined to mineral or metallic substances. According to this class of believers, there is an uncompounded soul in each of the three kingdoms of nature: and they acknowledge that every thing possesses a ray of existence emanating from _Shíd Shídan_, or ‘Effulgence of Light.’ One of the eminent men, agreeably to this view, has said:

“The soul is the marrow of certainty, the body its envelope:
In the robes of spirit contemplate the form of a friend (the
Creator).
Whatever object bears the impress of existence,
Regard it as the reflexion of light, or his very self.”

They also hold that the world bears the same affinity to the Creator, as the solar light doth to the body of the sun; that it has existed from all eternity and will continue to all infinity. They maintain that, whatever exists in this world, or that of formation and evanescence, depends on the influence of the stars; also that astronomers and astrologers have found out some few effects of the influence of the seven planets, but are ignorant of the natures and influences of the slow-moving or fixed stars. The possessors of _Fardát_ and _Fartáb_, or those who are directed by inspiration and revelation, have laid down that every star, whether fixed or planetary, is regent during certain periods of several thousand years: one thousand years being assigned to each star, without the association of any other: on the termination of which, in the subsequent millennia, both the fixed and planetary stars are successively associated with it――that is, in commencing the series with a fixed star, we call the fixed star which is Lord of the Cycle, the First King; on the termination of the millennium appropriated to him, another fixed star becomes partner with the First King, which partner we style First Minister: but the supremacy and dominion of the period belong exclusively to the First King: on the termination of the second millennium,――the period of office assigned to the First Minister expires, and another star is associated with the First King; and so on, until the fixed stars are all gone through: on which Saturn becomes associated with the First King, and continues so during a thousand years, and so with the other planets, until the period of association with the moon arrives: then terminates the supremacy of the fixed star, named the First King, and his authority expires. After the First King, the star associated with him in the second millennium, and which was called the First Minister, now attains the supremacy and becomes Lord of the Cycle, during which cycle of sovereignty we style him the Second King, with a thousand years appropriated to his special rule as before stated. In the following millennium another fixed star becomes his associate, as above mentioned, and goes through a similar course. When the period of the moon’s association arrives, the moon remains joined with the Second King during a millennium, on the completion of which, that fixed star, the term of whose sovereignty has passed away, and who commenced the cycle, under the style of First King, is associated with the Lord of the Cycle, styled the Second King; after which, the empire of the Second King’s star also terminates and becomes transferred to another: thus all the fixed stars in succession become kings, until they are all gone through, on which the principality and supremacy come to _Shat Kaivan_, or ‘the Lord Saturn,’ with whom in like manner the fixed stars and planets are associated for their respective millennia,――when the dominion comes to the _Shat Máh_, or ‘Lunar Lord,’ his period is ended as before stated, the cycle completed, and one great circle or revolution has been described.――On the expiration of this great period, the sovereignty reverts to the First King; the state of the revolving world recommences; this world of formation and evanescence is renovated; the human beings, animals, vegetable and mineral productions which existed during the first cycle, are restored to their former language, acts, dispositions, species and appearance, with the same designations and distinctions; the successive regenerations continually proceeding on in the same manner. The prince of physicians, _Abu Alí_ (whose spirit may God sanctify!) expresses himself to this purport:

“_Every_ form and image, which seems at present effaced,
Is securely stored up in the treasury of time――
When the same position of the heavens again recurs,
The Almighty reproduces each from behind the mysterious veil.”

It is here necessary to remark, that their meaning is not, that the identical spirits of _Abad_, _Kaiomors_, _Siáymak_ and _Húshang_ shall be imparted to the identical material bodies long since abandoned, or that the scattered members of the body shall be reassembled and reunited: such sentiments, according to them, are absurd and extravagant: their real belief is this, that forms similar to those which have passed away, and bodies resembling the primitive ones, their counterpart in figure, property and shape, shall appear, speaking and acting exactly in the same manner. How could the exalted spirits of the perfect, which are united with angels, return back? They also maintain that men do not arise from their own species, without father or mother: but they affirm that, as a man and woman were left at the commencement of the past cycle, so there shall two remain in the present cycle, for the continuance of the human race. For although the heavens are the sires of the three natural kingdoms or productive principles, and the elements their mother, yet this much only has been imparted to us, that man is born of man, and is not produced after any other fashion.

The followers of the ancient faith call one revolution of the regent Saturn, a day; thirty such days, one month; twelve such months, one year; a million of such years, one _fard_;[232] a million _fard_, one _vard_; a million _vard_, one _mard_; a million _mard_, one _jád_; three thousand _jád_, one _vád_; and two thousand _vád_, one _zád_.[232]――According to this mode of computation, the happiness and splendor of the Máhábádian dynasty lasted one hundred zád of years. They believe it impossible to ascertain the commencement of human existence; and that it is not to be comprehended by human science: because there is no epoch of identical persons, so that it is absolutely impossible to form any definite ideas on the subject, which resembles an arithmetical infinite series. Such a belief also agrees with the philosophy and opinions of the Grecian sages.

From the authority of esteemed works, they account _Máhábád_ the first of the present cycle; as in reality he and his wife were the survivors of the great period, and the bounteous Lord had bestowed on them so immense a progeny, that from their numbers, the very clefts of the mountains were filled. The author of the _Amíghistan_ relates, that they were acquainted only to a trifling degree with the viands, drinks and clothing which through the bounty of God are now met with: besides, in that cycle there existed no organization of cities, systems of policy, conditions of supremacy, rules of authority and power, principles of _Nushád_ or law, nor instruction in science and philosophy, until through the aid of celestial grace, joined to the manifold favors and bounties of God, the uncontrolled authority of _Máhábád_ pervaded alike the cultivated region and the wild waste; the wide expanse of land and sea. Through divine illumination, in conjunction with his spiritual nature, the assistance of his guiding angel and the eyes of discernment; and also what he had seen and heard in the past cycle, he meditated on the creation of the world: he then clearly perceived that the nine superior divisions, and the four lower elements, the subjects of existence, are blended and associated with distinct essences and accidents, so as to combine together opposing movements with contrary dispositions and natures: and that the aggregate of this whole indispensably requires a supreme bestower of connection, a blender and creator: also that whatever this bestower of relation wills, and this all perfect in wisdom does, cannot be destitute of utility and wisdom: Máhábád therefore dispatched persons to all quarters and regions of the world, to select from land and water all productions and medicinal plants held in esteem for their various properties; these he planted in a proper site, so that by the aid of the terrene and aqueous particles, the influence of atmospheric temperature, in conjunction with the sidereal energies, their powers of vegetation, nutritious qualities, and properties might be ascertained. At the time of promulgating this excellent purpose, the sovereign of the starry host entered in glory the mansion of Aries; and the rapidly-sketching painter of destiny drew forth the faces of the brides of the gardens (blossoms and flowers): then, through the efficacy of command, experiment, and examination, Máhábád extracted from the various flowers, fruits, leaves and fibres, the different alimentary substances, medicinal compounds, viands and beverages. He next commanded all sorts of ores to be fetched from the mines and liquified in the furnace, so that the different metals concealed in them became visible. Out of iron, which combines hardness and sharpness, he formed warlike weapons for the brave; jewels, gold, silver, rubies, sapphires, diamonds, and chrysolithes, in which he observed smoothness and capability of polish, he assigned as decorations for kings, military chieftains, and matrons. He also ordered persons to descend into the deep waters and bring forth the shells, pearls, corals, etc. People were commanded to shear the fleece of sheep and other animals: by him also were invented the arts of spinning, weaving, cutting up, sewing and clothing. He next organized cities, villages, and streets; erected palaces and colonnades; introduced trade and commerce; and divided mankind into four classes. The first was composed of _Hírbeds_, _Mobeds_,[233] ascetics, and learned men, selected for maintaining the faith and enforcing the sentence of the laws: these are also called _Birman_ and _Birmun_;[234] that is, they resemble the _Barínían_ or supreme beings, the exalted angels: they also style them _Húristár_.[235] The second class consists of kings and intrepid warriors, who devote themselves to the cares of government and authority, to the promotion of equity and the curbing of oppression; those they call _Chatramán_, _Chatraman_, and _Chatrí_:[236] this word _Chatrí_ means a standard or distinction; as people of high rank have a _Chatra_,[237] or umbrella, to protect them with its shade, which they call _Sayah dar_ and _Sayah ban_; the people repose under the shade of the individuals of this class, who are also called _Núristár_.[238] The third class is composed of husbandmen, cultivators, artisans, skilful men, and mechanics; these are called _Bás_,[239] which is synonymous with _Bisyár_ or numerous; as this class should far exceed in number all the others. _Bás_ also means cultivation and improvement, results which altogether depend on this order――they are also styled _Suristár_.[240] The fourth class are destined for every kind of employment and service; they are called _Súdín_, _Súdí_, and _Súd_:[241] from them profit, indulgence, and ease accrue to society: they are also called _Rúzistar_.[242] He instituted these four classes,[243] the four elements of society, and the sources of organization were completed; independence and want appeared; there were produced the gradations of ruler and subject; of lord and servant; discipline and authority; justice and knowledge; kindness and severity; protection of the _Zindbar_ or kind treatment of innoxious creatures; destruction of the _Tundbar_ or noxious animals; the knowledge of God and the ceremonies of his worship.

God also sent _Abád_ a code called the _Dasátir_,[244] in which are formed all languages and sciences. This work consisted of several volumes, containing a certain number for each dialect. In it was also the language called _Asmání_, or the Celestial, not a trace of which has remained in any of the languages spoken by the inhabitants of this lower world. _Abád_ also assigned a language to every nation, and settled each in a suitable place: and thus were produced the Parsi, Hindi, Greek and such like.

According to this sect, authentic revelation is only obtained by the world of ecstacy or similitude, called _Mánistán_; but from the time of _Máhábád_, all the prophets who were sent were in accordance with his faith; not one of them being opposed to his law. After _Máhábád_, appeared thirteen apostles who, with him, were styled the fourteen _Máhábáds_: they were called by the common name of _Abád_, and acted on every occasion in conformity to their ancestor and his Celestial Code: and whatever revelation was made to them tended to corroborate the faith of _Máhábád_.[245] After them, their sons in due succession obtained sovereign power, after their fathers, and devoted themselves to justice. The followers of this sect also believe that all the prophets and kings were selected from the heads of the most distinguished families.

Next to this dynasty, known as the Mahabadian, comes _Abád Azád_, who withdrew from temporal power and walked in the path of devotion and seclusion. It is recorded, that in their time, the realm was highly cultivated; treasures were abundant; lofty palaces, ornamented with paintings and exciting admiration; colonnades attracting the heart; the Mobeds celebrated, profoundly learned, worshippers of God, undefiled, equally eminent in good words and deeds; soldiers, well-appointed and disciplined, with corresponding trains of attendants and officers; mountain-resembling elephants; chargers like fragments of _Alburz_,[246] rapid in their course; swift-paced animals for riding; numerous camels and dromedaries; well-trained cavalry and infantry, and leaders who had experience in the world; precious stuffs; vases of gold and silver; thrones and crowns of great price; heart-delighting tapestries and gardens with other such objects, the like of which exists not at present, and were not recorded as being in existence in the treasures or reigns of the _Gilsháíán_ monarchs.

However, on the mere abandonment of the crown by _Abád Azád_, every thing went to ruin; so much blood was shed that the mills were turned by streams of gore; all that had been accomplished by the inventions and discoveries of this fortunate race was forgotten; men became like savage and ferocious beasts, and as in former times resumed their abodes in the mountain-clefts and gloomy caverns; those superior in strength overpowered and oppressed the weaker. At last some of the sages eminent for praise-worthy language and deeds, and who possessed the volume of Máhábád, assembled and went into the presence of _Jai Afrám_, the son of Abád, who, next his sire was the most undefiled and intelligent of men, and became one of the great Apostles: he passed his time in a mountain cave, far removed from intercourse with the world, and was styled _Jai_ on account of his purity, as in the _Abádí_ or _Azárí_ language, a holy person is called _Jai_:[247] the assembled sages with one voice implored his justice, saying: “We know of no remedy for preserving the world from ruin, excepting the intercourse of thy noble nature with mankind.” They afterwards recited to him the counsels, testamentary precepts, traditions and memorials of the _Abádíán_ princes on the great merit of this undertaking. He did not however assent, until a divine command had reached him, when through the influence of revelation and the presence of the decree-bearing angel, _Gabriel_, he arose and assumed the high dignity, The realm once more flourished, and the institutes of _Abád_ resumed their former vigor. The last of the fortunate monarchs of the _Jaí_ dynasty was _Jaí Alád_, who also retired from mankind; when the dominion had remained in this family during one _aspár_ of years. It is written in books of high authority that _Jaí Afrám_ was called the son of _Abád Azád_, because next to his noble ancestor no individual possessed such great perfections: but in reality many generations intervened between them: besides, _Jaí Afrám_ was descended from the sons of _Abád Azád_, so that there is a wide interval between _Sháí Gilív_ and _Jaí Abád_: in like manner between _Sháí Mahbúl_ and _Yásán_, and between _Yásán_ and _Gilsháhí_ there must have elapsed multiplied and numerous generations.

Those who would understand the doctrines of this faith must know, the process of numeration among this profoundly-thinking sect is as follows; by tens, hundreds and thousands: one _salám_ equal to one hundred thousand; one hundred salám, one _shamár_; one hundred _shámar_, one _aspár_; one hundred _aspár_, one _rádah_; one hundred _rádah_, one _arádah_; a hundred _arádah_, one _ráz_; a hundred _ráz_, one _aráz_; and a hundred _aráz_, one _bíáraz_.

Now that their system of computation has been explained, I shall proceed with their history. They say that when his attendants found not the auspicious monarch _Jaí Alád_, neither amongst his courtiers, nor in the royal apartments, or _harem_, nor in the house of praise, or place of prayer, the affairs of the human race fell once more into disorder: at length the sages and holy men went and represented the state of affairs to the praise-worthy apostle _Sháí Gilív_, son of _Jáí Alád_, who was then engaged in the worship of the Almighty. This prince, from his great devotion and unceasing adoration rendered to God, was called _Sháí_ and _Sháyí_, that is a god and a God-worshipper: his sons were therefore styled _Sháyián_. When the sages had stated the case, the first _Sháyíán_ prince, _Sháí Gilív_, having reflected on the cruelty practised towards the animal creation, arose, through the influence of a celestial revelation and Divine light, and sat in his illustrious father’s throne. After this happy dynasty came _Sháí Mahbúl_, when the _Sháíyán_ empire had lasted one _shamár_ of years.

After these came the _Yásánián_, so called from _Yásán_, the son of _Sháí Mahbúl_: this prince was exceeding wise, intelligent, holy and celebrated; the apostle of the age: and being in every respect worthy of supreme power, was therefore called _Yásán_, or the meritorious and justly exalted.[248] His mighty sire having withdrawn from mankind, retired into seclusion, and there giving himself entirely up to the worship of God, the affairs of the human race again relapsed into disorder. Tradition informs us, that when these auspicious prophets and their successors beheld evil to prevail amongst mankind, they invariably withdrew from among them――as they could not endure to behold or hear wickedness; and sin had no admission to their breasts. When the chain of worldly repose had been rent asunder, Yasán, in obedience to a Divine revelation, seated himself on the throne of sovereignty, and overthrew evil. Of this happy dynasty the last was _Yásán Ajám_, when this admirable family had graced the throne during ninety and nine _salám_ of years. The author of the _Amíghistán_ says: “The years which I have mentioned are _farsáls_ of Saturn: one revolution of the regent Saturn, which is allowed to be thirty years, they call one day; thirty such days, one month; and twelve such months, one year.” This is the rule observed by the _Yezdánián_, who write down the various years of the seven planets after this manner: such is the amount of the saturnian _farsál_. This same system of computation is applied to the _farsáls_ of Mars, Venus, Mercury and the moon, a day of each being the time of their respective revolutions: they at the same time retain the use of the ordinary lunar and solar months.

It is also to be observed that, according to them, the year is of two kinds; one the _farsál_, which is after this manner: when the planet has traversed the twelve mansions of the zodiac, they call it one day; thirty such days, one month; and twelve such months, one year; as we have before explained under Saturn. Similar years constitute the _farsáls_ of the other planets, which they thus enumerate; the _farsáls_ of Saturn, Jupiter, Mars, the sun, Venus, Mercury, and the moon: the months of the _farsál_ they call _farmáh_; the days of the farmáh, _farróz_. The second kind of years is, when Saturn in the period of thirty years traverses the twelve mansions, which they call a saturnian _karsál_; the _karmáh_ is his remaining two years and a half in each mansion,――Jupiter describes his period in twelve common years; this time they call the _hormuzí karsál_; and the _hormuzí karmáh_ is his remaining one year in each mansion: and so with regard to the others. However, when we speak of years or months in the accounts given of the _Gilsháíyán_ princes, solar and lunar years and months are always meant; day implies the acknowledged day; and by month is meant the residence of the Great Light in one of the zodiacal mansions; and by year, his passing through the zodiac; a lunar month is its complete revolution, and traversing all the signs, which year and month are also called _Tímúr_.[249]

When Yásán Asám had abandoned this elementary body and passed away from this abode of wickedness, the state of mankind fell into utter ruin, as his son _Gilsháh_, who was enlightened in spirit, intelligent in nature, adorned by good deeds, feeling no wish for sovereign power, had given himself so entirely up to the service of God, that no one knew the retreat of this holy personage.――Men therefore, shutting up the eyes of social intercourse, extended the arm of oppression against each other; at once the lofty battlements and noble edifices were levelled to the ground; the deep fosses filled up; mankind being left destitute of a head, the bonds of society were broken; slaughter was carried to such excess, that numerous rivers flowed with currents of blood, streaming from the bodies of the slain: in a short time not a trace was left of the countless treasures and the boundless stores, the amount of which defied the computations of imagination. Matters even came to such an extremity, that men threw off the institutes of humanity, and were no longer capable of distinguishing the relative values of precious stones, wares and commodities: they left not a vestige remaining of palaces and cities; but like ferocious and savage beasts, took up their dwelling in the mountain caverns.――Besides this, they fought against each other, so that the multitudes of the human race were reduced to a scanty remnant.

On this, _Gilsháh_[250] of exalted nature, in obedience to a revelation from heaven, and to the command of the ruler of the universe, became the sovereign of mankind: he restored the institutes of justice, and reassembled the members of his family, who, during his seclusion, had totally dispersed: on this account he was styled _Abú-l-Bashr_, or “the Father of the human race,” because with the exception of his family, the great majority of the others having fallen in their mutual contests, the survivors had adopted the pursuits and habitudes of demons and of wild beasts: _Kaiomors_, or _Gilsháh_, with his sons, then proceeded to give battle to the vile race, and disabled their hands from inflicting cruelty on the harmless animals: all that we find in Histories of Kaiomors, and his sons fighting against demons, refers to this circumstance, and the systems of faith which sanction the slaughter of animals were all invented by this demon-like race. In short, the only true Ruler of the world transmitted a celestial volume to Kaiomors, and also selected for the prophetic office among his illustrious descendants, _Siyámak_, _Húsháng_, _Tahmúras_, _Jemshíd_, _Farídún_, _Minucheher_, _Kai Khúsró_, _Zaratúsht_, _Azár Sásán_ the first, and _Azár Sásán_ the fifth, enjoining them to walk in conformity with the doctrines of Máhábád and Kaiomors; so that the celestial volumes which he bestowed on those happy princes, all their writings and records were in perfect accord with the code of _Máhábád_: with the exception of _Zaratúsht_, not one of this race uttered a single word against the book of Abad: and even Zaratúsht’s words were, by the glosses of the _Yezdániáns_, made to conform to the _Máhábádian_ code――they therefore style Zaratúsht, “_Wakhshur-i-Simbari_,” or the parable-speaking prophet.

The Gilsháían monarchs constitute four races; namely, the _Peshdádían_, _Kaiánián_, _Ashkánián_, and _Sásáníán_: the last of these kings is _Yezdejird_, the son of _Sheriar_: the empire of these auspicious sovereigns lasted six thousand and twenty-four years and five months.[251] During their existence, the world was arrayed in beauty: _Kaiomors_,[252] _Siyamak_,[253] _Húshang_,[254] named the _Péshdádián_, _Tahmúras_,[255] surnamed the Enslaver of Demons, and _Jemshid_,[256] through celestial revelations, Divine assistance, the instruction of Almighty God, unerring prudence, and just views, having followed in all things what we have recorded concerning Máhábád and his illustrious children, introduced the rules of Divine worship, the knowledge of God, virtuous deeds, purity of conduct, modes of diet, clothing, the rites of marriage, the observance of continence, with all kinds of science, letters, books, professions, solemn festivals, banquets, wind and stringed musical instruments, cities, gardens, palaces, ornaments, arms, gradations of office, the distinctions of the two sexes with respect to exposure and privacy, the diffusion of equity, justice, and all that was praiseworthy.

After these, the Gilsháiyán ruled, through divine inspiration and the communication of the Almighty added to their intelligence, so that the greater part of the splendor, pomp, and beauty we now behold in the world is to be attributed to this happy race: many however of the excellent institutions of this happy dynasty have fallen into disuse and a few only remain.

The following is the sum of the _Sipásián_ creed: from the commencement of _Máhábád’s_ empire to the end of _Yezdejird_’s reign, the great majority, nay all the individuals of this chosen race, with the exception of _Zokah_,[257] were models of equity, characterized by justice and piety, perfect in words and deeds. In this holy family, some were prophets, all were saints, righteous and God-fearing persons, with realms and armies maintained in the highest order. They also acknowledge the apostles and princes prior to _Gilsháh_, from _Máhábád_ to _Yásán Ajám_, as so eminently pious, that in no degree whatever did wickedness enter into their conversation or actions: nor did they at any time deviate from the _Paymán-i-Farhang_, or “Excellent Covenant,” which is the code of Máhábád, nor omit the performance of any duty; they also held that the stars are exceedingly exalted, and constitute the _Kiblah_[258] of the inhabitants of this lower world.

In the time of _Dáwir Háryár_ (the author of Daraí Sekander), who was of the _Kaíánian_ race and a follower of the _Yezdanian_ faith, some one said: “The prophets and faith are higher in dignity than the sun.” _Dawir_ replied: “Where are now the forms and bodies of that description of men?” On which that person having stated the names of the cities and burial places of the prophets, _Dawir_ rejoined: “During their whole lifetime, the form of no prophet or saint ever emitted light, even the distance of one day’s journey, and since they have been committed to the earth, not a single ray has been shed from their graves: and they are now so blended with the dust that not a trace of them is left!” The person then said: “the spirits of the prophets and saints are exceedingly resplendent.” _Dawir_ retorted: “Behold what amount of light is diffused by the solar globe! whereas the bodies of your saints are destitute of splendor; therefore rest assured that his spirit is more resplendent than theirs.――Know besides, that the sun is the heart of the heavens: if he existed not, this world of formation and dissolution could not continue: he brings forth the seasons and the productive energies of nature; moreover, the prophets were not in the beginning, nor are they in existence now: but the world endures, the seasons rejoice, and the people are gladdened: this much however may be conceded, that the prophets and saints are more exalted than the remainder of the human race.”――On hearing this, that person was silenced. Lastly, it is stated in the _Akhtaristán_, that the Sipásíán tenets were, that the stars and the heavens are the shadows of the incorporeal effulgences; on this account they erected the temples of the seven planets, and had talismans formed of metal or stone, suitable to each star: all which talismans were placed in their proper abode, under a suitable aspect: they also set apart a portion of time for their worship and handed down the mode of serving them. When they performed the rites to these holy statues, they burned before them the suitable incense at the appointed season, and held their power in high veneration. Their temples were called _Paikaristan_, or “image-temples,” and _Shidistán_, or “the abodes of the forms of the luminous bodies.”

DESCRIPTION OF THE WORSHIP RENDERED TO THE SEVEN PLANETS ACCORDING TO THE SIPASIAN FAITH.――It is stated in the _Akhtaristán_, that the image of the regent Saturn was cut out of black stone, in a human shape, with an ape-like head; his body like a man’s, with a hog’s tail, and a crown on his head; in the right hand a sieve; in the left a serpent. His temple was also of black stone, and his officiating ministers were negroes, Abyssinians and persons of black complexions: they wore blue garments, and on their fingers rings of iron: they offered up storax and such like perfumes, and generally dressed and offered up pungent viands; they administered myrobalam, also similar gums and drugs. Villagers and husbandmen who had left their abodes, nobles, doctors, anchorites, mathematicians, enchanters, soothsayers and persons of that description lived in the vicinity of this temple, where these sciences were taught, and their maintenance allowed them: they first paid adoration in the temple and afterwards waited on the king. All persons ranked among the servants of the regent Saturn were presented to the king through the medium of the chiefs and officers of this temple, who were always selected from the greatest families in Iran. The words _Shat_ and _Tímsar_ are appellations of honor, signifying dignity, just as _Sri_ in Hindi, and _Hazrat_ in Arabic.

The image of the regent _Hormuzd_ (Jupiter) was of an earthy color, in the shape of a man, with a vulture’s[259] face: on his head a crown, on which were the faces of a cock and a dragon; in the right hand a turban; in the left a crystal ewer. The ministers of this temple were of a terrene hue, dressed in yellow and white; they wore rings of silver and signets of cornelian; the incense consisted of laurel-berries and such like; the viands prepared by them were sweet. Learned men, judges, imans, eminent vizirs, distinguished men, nobles, magistrates and scribes dwelt in the street attached to this temple, where they devoted themselves to their peculiar pursuits, but principally giving themselves up to the science of theology.

The temple of the regent _Bahram_[260] (Mars) and his image were of red stone: he was represented in a human form, wearing on his head a red crown: his right hand was of the same color and hanging down; his left, yellow and raised up: in the right was a blood-stained sword, and an iron verge in the left. The ministers of this temple were dressed in red garments; his attendants were Turks with rings of copper on their hands; the fumigations made before him consisted of sandaracha and such like; the viands used here were bitter. Princes, champions, soldiers, military men, and Turks dwelt in his street. Persons of this description, through the agency of the directors of the temple, were admitted to the king’s presence. The bestowers of charity dwelt in the vicinity of this temple; capital punishments were here inflicted, and the prison for criminals was also in that street.

The image of the world-enlightening solar regent was the largest of the idols; his dome was built of gold-plated bricks: the interior inlaid with rubies, diamonds, cornelian and such like. The image of the Great Light was formed of burnished gold, in the likeness of a man with two heads, on each of which was a precious crown set with rubies; and in each diadem were seven _sárún_ or peaks. He was seated on a powerful steed; his face resembling that of a man, but he had a dragon’s tail; in the right hand a rod of gold, a collar of diamonds around his neck. The ministers of this temple were dressed in yellow robes of gold tissue, and a girdle set with rubies, diamonds, and other solar stones: the fumigations consisted of sandal wood and such like: they generally served up acid viands. In his quarter were the families of kings and emperors, chiefs, men of might, nobles, chieftains, governors, rulers of countries, and men of science: visitors of this description were introduced to the king by the chiefs of the temple.

The exterior of _Nahid’s_[261] (Venus) temple was of white marble and the interior of crystal: the form of the idol was that of a red man, wearing a seven-peaked crown on the head: in the right hand a flask of oil, and in the left a comb: before him was burnt saffron and such like; his ministers were clad in white, fine robes, and wore pearl-studded crowns, and diamond rings on their fingers. Men were not permitted to enter this temple at night. Matrons and their daughters performed the necessary offices and service, except on the night of the king’s going there, as then no females approached, but men only had access to it. Here the ministering attendants served up rich viands. Ladies of the highest rank, practising austerities, worshippers of God, belonging to the place or who came from a distance, goldsmiths, painters and musicians dwelt around this temple, through the chiefs and directors of which they were presented to the king: but the women and ladies of rank were introduced to the queen by the female directresses of the temple.

The dome and image of the regent _Tir_[262] (Mercury) was of blue stone; his body that of a fish, with a boar’s face: one arm black, the other white; on his head a crown: he had a tail like that of a fish; in his right hand a pen, and in the left an inkhorn. The substances burnt in this temple were gum mastic and the like. His ministers were clad in blue, wearing on their fingers rings of gold. At their feasts they served up acidulous viands. Vizirs, philosophers, astrologers, physicians, farriers, accountants, revenue-collectors, ministers, secretaries, merchants, architects, tailors, fine writers and such like, were stationed there, and through the agency of the directors of the temple, had access to the king: the knowledge requisite for such sciences and pursuits was also communicated there.

The temple of the regent _Mah_ (the moon) was of a green stone; his image that of a man seated on a white ox: on his head a diadem in the front of which were three peaks: on the hands were bracelets, and a collar around the neck. In his right hand an amulet of rubies, and in the left a branch of sweet basil: his ministers were clad in green and white, and wore rings of silver. The substances burnt before this image were gum arabic and such like drugs. His attendants served up salted viands. Spies, ambassadors, couriers, news-reporters, voyagers, and the generality of travellers, and such like persons resided in his street, and were presented to the king through the directors of the temple. Besides the peculiar ministers and attendants, there were attached to each temple several royal commissioners and officers, engaged in the execution of the king’s orders; and in such matters as were connected with the image in that temple. In the _Khuristar_ or “refectory of each temple,” the board was spread the whole day with various kinds of viands and beverages always ready. No one was repulsed, so that whoever chose partook of them. In like manner, in the quarter adjacent to each temple, was an hospital, where the sick under the idol’s protection were attended by the physician of that hospital. Thus there were also places provided for travellers, who on their arrival in the city repaired to the quarter appropriated to the temple to which they belonged.[263]

It is to be observed, that although the planets are simple bodies of a spherical form, yet the reason why the above-mentioned images have been thus formed, is that the planetary spirits have appeared in the world of imagination to certain prophets, saints, and holy sages under such forms; and under which they are also connected with certain influences; and as they have appeared under forms different from these to other persons, their images have also been made after that fashion.

When the great king, his nobles, retinue and the other Yezdanian went to the temple of Saturn, they were arrayed in robes of blue and black hues; expressed themselves with humility, moving with a slow pace, their hands folded on the breast. In the temple of _Hormuzd_ (Jupiter), they were dressed in his colors, as learned men and judges. In that of _Bahram_ (Mars) they were clad in the robes peculiar to him, and expressed themselves in an arrogant manner――but in the temple of the Sun, in language suitable to kings and holy persons; in that of Venus, they appeared cheerful and smiling; in the temple of Mercury they spoke after the manner of sages and orators; and in the moon’s, like young children and inferior officers.

In every private house there were besides images of the stars, a minute description of which is given in the _Akhtaristan_. They had also, in every temple, the spherical or true forms of the several planets.

There was a city called the royal abode or _saráí_, facing which were seven temples. On each day of the week, in the dress appropriated to each planet, the king exhibited himself from an elevated _tabsar_ or window, fronting the temple of the planet, whilst the people, in due order and arrangement, offered up their prayers. For example, on Sunday or _Yakshambah_, he shewed himself clad in a yellow kabá or tunic of gold tissue, wearing a crown of the same metal, set with rubies and diamonds, covered with many ornaments of gold from the tabsar, the circumference of which was embossed with similar stones: under this window, the several ranks of the military were drawn out in due gradation, until the last line took post in the _kashúdzár_ or ample area, in which were posted soldiers of the lowest order. When the king issued forth, like the sun, from the orient of the tabsar, all the people prostrated themselves in adoration, and the monarch devoted himself to the concerns of mankind. The _Tábsár_ is a place of observation in a lofty pavilion, which the princes of Hindustan call a _jahrokah_ or lattice window: on the other days, the king appeared with similar brilliancy from the other Tábsárs. In like manner the king, on their great festivals, went in choice garments to the temples of the several images: and on his return seated himself in the Tábsár, facing the image of the planet, or, having gone to the _Rózistán_ or _Dádistán_, devoted himself to the affairs of state. This Rozistan was a place which had no tábsár, where the king seated himself on the throne, his ministers standing around in due gradation.――The _Dádistán_ was the hall of justice, where, when the king was seated, no one was prevented from having access to him: so that the king first came to the Tábsár, then to the rózistán, and lastly to the Dádistán. Also on whatever day a planet moved out of one celestial house to another, and on all great festival days, the king went to the temple appropriate to the occasion. Each of the planetary forms had also its peculiar Tábsár, in the same manner as we have before stated concerning the royal Tábsár; and on a happy day, or festival, they brought the image to its Tábsár, The king went first and offered up prayer, standing in the Tábsár of the image, the nobles placed around according to their gradations, whilst the people were assembled in great multitudes in the _Kashúdzár_, offering up prayers to the planet.

According to what is stated in the _Tímsár Dasátir_,[264] that is, in the “Venerable Desátir,” the Almighty Creator has so formed the celestial bodies, that from their motions there result certain effects in this lower world, and, without doubt, all events here depend on the movements of these elevated bodies; so that every star has relation to some event, and every mansion possesses its peculiar nature: nay, every degree of each sign is endued with a distinct influence: therefore the prophets of the Lord, in conformity to his orders, and by great experience, have ascertained the properties inherent in the degrees of each celestial mansion, and the influences of the stars. It is certain that whenever the agent does not agree with the passive, the result of the affair will not be fortunate; consequently, when the prophets and sages desired that the agency of the planet should be manifested advantageously in the world, they carefully noted the moment of the star’s entering the degree most suitable to the desired event: and also to have at a distance from that point, whatever stars were unfavorable to the issue. When all had been thus arranged, whatever was connected with the productive cause was then completed: they then bring together whatever is connected with causation in the lower world: thus all the viands, perfumes, colors, forms, and all things relating to the star, being associated, they enter on the undertaking with firm faith and sure reliance: and whereas the spirits possess complete influence over the events which occur in the lower world, when therefore the celestial, terrestrial, corporeal and spiritual causes are all united, the business is then accomplished. But whosoever desires to be master of these powers, must be well skilled in metaphysics; in the secrets of nature; and having his mind well stored with the knowledge of the planetary influences, and rendered intelligent by much experience. As the union of such qualifications is rarely or never found, the truth of this science is consequently hidden from men. The _Abadián_ moreover say, that the prophets of the early faith, or the kings of _Farsistán_ and the _Yezdánián_, held the stars to be the _Kiblah_ of prayer, and always paid them adoration, especially when a star was in its own house or in its ascendant, free from evil aspects; they then collected whatever bore relation to that planet, and engaged in worship, seating themselves in a suitable place, and suffering no one to come near them: they practised austerities; and on the completion of their undertaking, exhibited kindness to the animal creation.

In the year 1061 of the Hegira (A. D. 1651) the author, then in _Sikakul of Kalang_,[265] was attacked by a disease which no application could alleviate. An astrologer pronounced, that “the cause of this malady arises from the overpowering force of the regent Mars;” on which, several distinguished Brahmins assembled on the fourth of _Zíkâdah_ (the 9th October) the same year, and having set out the image of Bahrám and collected the suitable perfumes, with all other things fit for the operation, employed themselves in reading prayers and reciting names; at last, their chief, taking up with great reverence the image of Mars, thus entreated: “O illustrious angel and celestial leader! moderate thy heat, and be not wrathful: but be merciful to such a one” (pointing to me). He then plunged the image into perfumed water; immediately on the immersion of the image, the pain was removed.

In front of each temple was a large fire-temple, so that there were seven in all: namely, the _Kaiwan-ázar_, _Hormuz-ázar_, _Bahrám-ázar_, _Hár-ázar_, _Nahíd-ázar_, _Tír-ázar_, and _Máh-ázar_, so that each fire-temple was dedicated to one of the seven planets, and in these they burnt the proper perfumes. They assert that, during the flourishing empire of the early monarchs, several sacred structures, such as those of the Kâbah and the holy temple of Mecca;[266] Jerusalem; the burial-place of Muhammed; the asylum of prophecy, in Medina; the place of repose of Alí,[267] the prince of the faithful in Najf; the sepulchre of Imam Husain in Kerbela;[268] the tomb of Imam Musa[269] in Baghdad;[270] the mausoleum of Imam Reza[271] in Sanábád of Tús; and the sanctuary of Alí in Balkh,[272] were all in former times idol and fire-temples. They say that Mahabad after having built a fire temple, called _Haftsúr_ or seven ramparts, in Istakhar of Persia,[273] erected a house to which he gave the name of _Abád_, and which is at present called the _Kâbah_: and which the inhabitants of that country were commanded to hold in reverence: among the images of the _Kâbah_ was one of the moon, exceedingly beautiful, wherefore the temple was called _Máhgáh_ (Moon’s place) which the Arabs generally changed into Mekka. They also say that among the images and statues left in the Kâbah by Mahabad and his renowned successors, one is the black stone,[274] the emblem of Saturn. They also say that the prophet of Arabia worshipped the seven planets, and he therefore left undisturbed the black stone or Saturn’s emblem, which had remained since the time of the Abadian dynasty; but that he broke or carried away the other figures introduced by the Koreish, and which were not formed according to the images of the stars. In most of the ancient temples of Persia they had formed the symbol of Venus in the figure of a _Mihrab_, or arch, like the altar of the mosques: consequently the present _Mihrab_, or altar, is that identical symbol: which assertion is also proved by the respect paid to Friday or the day of Venus.

Ibrahim (Abraham), the friend of God, pursued the same conduct; that is, he rejected the idols which were not of the planetary forms: and the reverence paid by him to the black stone, according to ancient tradition, seems to prove that point. _Isfendiar_, the son of king _Gushtasp_[275] conformed also to this practice; nay Socrates the Sage, in like manner, forbad the people to worship any other forms except those of the planets, and commanded the statues of the kings to be removed. Moreover, the holy temple of Jerusalem, or _Kundízh-húhkt_[276] was erected by Zohak, and Faridun[277] kindled in it the holy fire. But long before Zohak’s time, there were several idol and fire temples in that place. In the same manner, they say, that when Faridoon turned his attention to the overthrow of Zohak, during his journey his brethren having hurled a rock at him, this revered prince, who was skilled and mighty in all the extraordinary sciences, manifested a wonderous deed: he prayed to the Almighty that it might remain suspended in the air, so that the stone even to this day is known as _Kúds Khalíl_. They also say that in _Medina_,[278] the burial place of the prophet, there was formerly an image of the moon: the temple in which it was, they called _Mahdínah_, or the “Moon of Religion,” as religion is the moon of truth, from which the Arabs formed _Medinah_. They in like manner relate, that in the most noble _Najf_, where now is the shrine of Alí, the prince of the faithful, there was formerly a fire-temple called _Farógh pírái_ (the decoration of splendor), and also “_Nakaf_,” or _Na akaft_ (no injury), which is at present denominated _Najf_. Also at _Karbalá_, the place where the Imam Husain reposes, there was formerly a fire-temple called _Mahyársur ilm_[279] and _Kar bala_ (sublime agency), at present called _Karbela_.